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Madina in Chad: from FGM/C to champion for change

Madina in Chad has gone from being responsible for FGM/C in her village, to a champion for ending the practice.

Written by Tarryn Pegna | 10 Oct 2024

Four women in bright clothing stand in the sun waiting to collect water from the pump.

A group of women queue to collect water from the pump in the village. In Chad, around a third of women aged between 15 and 49 have undergone some form of female genital mutilation or cutting. In some countries, as many as 98 per cent of women and girls are affected. Credit: Peter Caton/Tearfund

Trigger warning

This story mentions female genital mutilation or cutting (FGM/C) which some readers may find upsetting.

In Madina’s* community in Chad, she tells us, excision – otherwise known as female genital mutilation or cutting (FGM/C) – ‘was considered a social act, a rite of passage, a change of state from adolescence to adulthood, and therefore a means of controlling female sexuality, ensuring virginity at marriage and fidelity thereafter.

‘It was important for every honest woman to be cut,’ explains Madina, ‘and even better if it was carried out by a great cutter, a woman recognised for her experience, like me.’

What is female genital mutilation or cutting?

FGM/C refers to the total or partial removal of the external female genitalia, or to any other modification or mutilation of the female genitalia that is performed for non-medical reasons. It’s a practice that occurs in many parts of the world, including some countries in West Africa.

Around the world right now, an estimated 230 million girls and women aged between 15 and 49 years old are believed to have undergone some form of female genital mutilation.

It is mostly carried out on girls between birth and 15 years old and the UN describes it in an interagency statement like this:

‘Seen from a human rights perspective, the practice reflects deep-rooted inequality between the sexes, and constitutes an extreme form of discrimination against women.

Female genital mutilation is nearly always carried out on minors and is therefore a violation of the rights of the child.

The practice also violates the rights to health, security and physical integrity of the person, the right to be free from torture and cruel, inhuman or degrading treatment, and the right to life when the procedure results in death.’

Long- and short-term consequences of FGM/C

FGM/C carries significant physical and psychological risks. In some cases it can cause death.

There are no health benefits from female genital mutilation.

In the immediate term, consequences can include severe pain, shock, haemorrhage, tetanus or infection, urine retention, wound infection, urinary infection, fever, septicemia and death.

Later on in life, FGM/C can result in complications during childbirth, anaemia, urinary incontinence, dyspareunia (painful sexual intercourse), sexual dysfunction and profound psychological effects such as post-traumatic stress disorder, anxiety disorders, depression and somatic (physical) complaints such as aches or pain with no organic cause.

So, why do women carry out FGM/C?

For many years, Madina was the one who carried out FGM/C in her community. ‘At first,’ she says, ‘I didn't see any problem, because I was ignorant. I felt good about doing it.

‘Initially, I took up this activity because it was an income-generating activity for me. I used the income from this activity to organise our community's usual major festivals and provide for myself and my children.’

Madina’s way of thinking was similar to that of many women and girls.

Social norms and pressures for FGM/C

In spite of the negative consequences of the procedure, for girls in communities where FGM/C is the social norm, there can be intense pressure to follow the tradition. Those who don’t are often stigmatised and rejected by their communities.

In some places, girls are given celebrations, public recognition and gifts when they go through FGM/C, and the practice has become an important part of their cultural identity, even giving them a sense of pride and community membership.

There is also, in many cases, an expectation that men will only marry women who have undergone FGM/C. Marriage, in these communities, is often essential for a woman’s economic and social security.

In Chad, around 34 per cent of women aged between 15 and 49 have undergone some form of FGM/C. In some countries, as many as 98 per cent of women and girls are affected.

‘Cutting was considered a social act, a rite of passage, a change of state from adolescence to adulthood, and therefore a means of controlling female sexuality, ensuring virginity at marriage and fidelity thereafter.’
Madina, Chad

Madina’s story

Madina herself was initiated into the practice by her parents. She grew up in a community where young girls went through FGM/C aged nine or ten. When she had children of her own, she followed in her parents’ footsteps, eventually becoming one of the two women in her village responsible for carrying out the cutting.

But then, two years later, Madina met Tearfund’s local partner.

They offered for her and the other woman responsible for FGM/C in the community to attend training to become community champions instead.

‘During the training,’ Madina says, ‘we were shown a number of documentaries on the subject of FGM/C, to help us better understand the issues involved in genital mutilation.’

It made things clear to Madina. The issue of female genital mutilation or cutting then became central to us, she says. ‘But still, neighbouring villages were continuing the practice. After our return, everything stopped in the village. Today, FGM/C in my village is a thing of the past and we remain the local champions of change should the need arise!

‘Thank God, I've given up this harmful practice that harms women's health,’ she says. ‘I feel relieved of a heavy burden and I'm very happy because the training and awareness-raising I've received have enabled me to look away from this practice.

‘Today, I raise people's awareness of the harmful effects of the practice whenever I get the chance. I try to give good advice to men and women on the consequences of female genital mutilation/ cutting.

‘I thank God first of all that we haven't had any deaths as a result of our excision practices, however, this practice remains harmful to young girls. On behalf of the people of my village, we thank all those who have contributed, especially those from [Tearfund’s partner], to putting an end to excision.’

‘Thank God, I've given up this harmful practice that harms women's health. I feel relieved of a heavy burden.’
Madina, Chad

Four types of FGM/C

The World Health Organization (WHO) has identified four types of female genital mutilation.

‘Even though FGM may be normative and considered to be of cultural significance in some settings, the practice is always a violation of human rights, with the risk of causing trauma and leading to problems related to girls’ and women’s mental health and well-being.’ (World Health Organization)

*Name has been changed to protect identity.

Pray for women and girls around the world

    • Thank God for women like Madina who have become champions for change in their communities – helping to keep girls and women safe from harmful practices.
    • Lift up women and girls in communities where FGM/C is still a common practice. Ask God to protect them, to heal where damage has been caused, and to bring about change so that no more girls and women will suffer because of the practice.
    • FGM/C is intrinsically connected to gender inequality. Pray for an end to all forms of sexual and gender-based violence and cultural norms and practices that are harmful and oppressive to women and girls.

Written by

Written by  Tarryn Pegna

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